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‘sharp point of the sword’), they proceed to the king’s court to lay down before it the sharp weapon (of their abilities); there they present their schemes and show their (folitica/) talent, seeking to be appointed in the practical government. When they are present in the House of De- bate, they raise their seat® and seek to prove their wonderful cleverness. * This is an Introduction to Logic, composed by Nagarguna, and translated into Chinese by I-tsing, a.p. 711. See Nanjio’s Catal., Nos. 1223, 1224. * See chap. xxxii, p. 162 above, note 8. It was translated by J. S. Speyer. 8 3] x i oa a technical expression for the ‘transmission from teacher to pupils.’ Lit. ‘instructing, with a space of ten feet between the two.’ “ These are the seats of learning in China. (t) Chin-ma (4 FG fq, lit. ‘Metal Horse Gate’) is the Han-lin or Imperial Academy, so called from a bronze horse placed there by ne tp We-ti, emperor of the Han dynasty (n.c. 142-87). (2) Shih-ch'ti (4 YEE) is the library and the place where the Literati employed by Imperial order assemble. (3) Ch'ue-li (Hi fl) is in Chu-fu (fh FR), the native place of Confucius, and therefore a centre of the literati. It is in Shan-tung. (4) Lung-mén ( fe FA. lit. ‘Dragon Gate’) is fhe native place of Ssti-ma Chiien, the great historiographer, and also the place where Tsze Hsia, a disciple of Confucius, dwelt (in Ho-nan). : : . it iE lit. ‘to multiply or double the seats,’ is not very clear. Kasyapa says that it was an Indian custom that when a disputant had been beaten, his seat had to be given up to the victorious opponenj, who took it, and added it to his own. I-tsing uses this term also in his Memoirs of the Eminent Priests, See Chavannes, p. 127 (cf. note 3). ' Aa wo ¢ 178 A RECORD OF BUDDHIST PRACTICES, XXXIV. When they are refuting heretic doctrines all their opponents become tongue-tied and acknowledge themselves undone. Then the sound of their fame makes the five mountains (of India) vibrate, and their renown flows, as it were, over the four borders. They receive grants of land, and are advanced to a high rank ; their famous names are, as a reward, written in white on their lofty gates’. After this they can follow what- ever occupation they like. . VI. The Karzi, Next, there is a commentary on the Vritti-sitra entitled Kdrwi, containing 24,000 slokas. It is a work of the learned Patafigali. This, again, cites the former Satras (Pawini), explaining the obscure points (lit. ‘ piercing the skin’) and analysing the principles contained in it, and it illustrates the latter commentary (Vritti), clearing up many difficulties (lit. ‘re- moving and breaking the hair and beard of corn’)*. Advanced scholars learn this in three years. The labour or merit is similar to that of learning the Ch‘un-ch‘iu and the Yi-king in China. VII. The Bhartrzhari-sAstra. Next, there is the Bhartrzhari-sdstra. This is the commentary on the foregoing Kdrzi, and is the work of a great scholar Bhartrzhari. It contains 25,000 slokas, and fully treats of the prizciples of human life as well as of grammatical science, and also relates the reasons of the rise and decline of many families. The author was intimately acquainted 1 The Chinese is B x eB PA. and by no means clear. My rendering is only tentative. M. Fujishima translates: ‘Alors ceux dont la réputation a été ainsi consacrée regoivent du roi quelque domaine et ils sont pourvus de plus dun titre qui leur donne accés 4 Ja cour, ou bien Je prince leur accorde une certaine récompense ; aprés quoi ces hommes d’élite emploient leur temps 4 leur volonté’ (pp. 431-432). 2 Here we see that I-tsing is bringing in the meaning of Xfirmi. Afrni means ‘grinding,’ and is used as the name of Patafigali’s commentary. . This, no doubt, refers to Patafgali’s important work, Mah4bhashya, and, as Prof. Max Miiller points out, Patafgali is called K€rnikrit, or Xfrwikara, the author of Karmi. See “India, what can it teach us?’ 1883, p. 347. For Mahdbhashya, see Weber's History, pp. 219-226, and Kielhorn’s note, Indian Antiquary, March, 1886, p. 80, ~ THE METHOD OF LEARNING IN THE WEST. 179 with the daktie of ‘sole knowledge’ (Vidydmatra), and has skilfully discussed about the Hetu and Udaharana! (the cause and example of logic). This scholar was very famous throughout the five parts of India, and his excellences were known everywhere (lit. ‘to the eight quarters’). He believed deeply in the Three Jewels (ie. Ratnatraya), and diligently meditated on the ‘twofold nothingness ’ (Sanya) 2. Having desired to embrace the excellent Law he became a homeless effect, one cannot act strenuously like him®. He wrote the following verses, full of self-reproach : : Through the enticement of the world I returned to the laity. Being free from secular pleasures again I wear the priestly cloak, How do these two impulses Play with me as if a child? 4 He was a contemporary of Dharmapala *. Once when a priest in the monastery, being harassed by worldly desires, he was disposed to return * No texts have ‘Hetu-vidya ’ here, which is given in M. Fujishima’s trans- lation, J. A., 1888, Pp. 432. ® The ‘twofold nothingness,’ ‘ both Atman and Dharma are but an empty show,’ * T-tsing seems to admire Bhartrshari’s conduct, * All editions but one have < Dharmapala,’ while one edition has By ye im. i.e. ‘several teachers of the Law,’ which seems to be a misprint; for one would not say, ‘he was a contemporary of several teachers of the Law,’ without having previously mentioned the teachers, . I-tsing has never mentioned any ‘teachers of the Law’ before. Among the grammarians mentioned above by I-tsing (i.e. Panini, GayAditya, and Patafigali), GayAditya was alone put down as a Buddhist, but not as a priest, and therefore not a teacher of the Law.’ Thus from the context we are forced to adopt another reading. The Japanese edition, as the result of a collation from many texts, has *Dharmapéla,’ and rejects the solitary reading, “several teachers of the Law. There is no doubt whatever as to the correctness of the reading ‘Dharmapfla.’ M. Fujishima unfortunately had a bad text, and translated it vaguely. Afier I wrote the above, I found that KAsyapa’s text had ‘Dharmapila, a teacher of the Sastra ;’ this again confirms our reading ‘ Dhar- mapéla,’ and admits of no more doubt. - 180 ‘A RECORD OF BUDDHIST: PRACTICES. XXXIV. to the laity. He remained, however, firm,.and asked a student to get a carriage outside the monastery. On being asked the cause, he replied: ‘It is the place where one performs meritorious actions, and it is designed for the dwelling of those who keep’ the moral precepts (Sila). Now passion . already predominates within me, and I am in- capable of adhering to tdie excellent Law. Such a man as myself should not intrude into an assembly of priests come here from every quarter.’ Then he returned to the position of a lay devotee (Updsaka), and wearing a white garment continued to exalt and promote the true religion, being still in the monastery. It is forty years since his, death (A.D. 651-652) 2 Zi VUE The Vakya-discourse. In addition there is the Vakya-discourse (Vakyapadiya) ?, This contains 700 slokas, and its commentary portion has 7,000 (slokas). This is also Bhartréhari’s work, a treatise on the Inference supported by the authority of the sacred teaching, and on Inductive arguments. IX. The Pei-na. Next there is Pei-na (probably Sanskrit ‘ Beda’ or ‘Veda ‘3, It contains 3,000 slokas, and its commentary portion is in 14,000 (slokas). Tlie sloka portion was composed by Bhartrthari, while the commentary portion is attributed to Dharmapala, teacher of the SAspra. This book fathoms the deep secrets of heaven and earth, and treats. of the philo- sophy of man (lit. ‘the essential beauty of the fsnan principles’). A person who has studied so far as this (book), is said to have mastered grammatical science, and may be compared to one who has learnt the Nine Classics and all the other authors of China. All the above- mentioned books are studied by both priests and laymen; if not, they gannot gain the fame of the well-informed (lit. ‘much heard,’ Bahusruta, or ‘Knowing much of the Sruti’) =~ _ et 7 See note 4, p. 176 above. ¢ i. _ g ? Edited by Pandit Manavalli, Benares, 1884-1884. Ind. Ant., Xi, 226. * A work of this name, i.e. Beda-vritti, is found in Mr. S. K. Bhandarkar’s’ Catalogue of the MSS, in the Deccan College, Bombay, 1888, p. 146, No. 381 ; Aufrecht’s Catalogus Catalogorum, p. 198, under Ganmambhodhi, This was pointed out by Prof. Biihler; see notes at the end. THE METHOD ‘OF LEARNING IN THE WEST. 181 The priests learn besides all the Vinaya works, and investigate the Stitras and SAstras as well. They oppose the heretics as they would dtive beasts (deer) in the middle of a plain, and explain away disputa- tions as boiling water melts‘frost. In this magner they become famous throughout Gambudvipa (India), receive respect above gods and, men, and serving under the Buddha and promoting His doctriric, they lead all the people (to Nirvaza). Of such persons in every generation only one, or two appear. They are to be likened to the sun and moon, or are to be regardedsas dragon and elephant !. Svich were Nagdrguna, Deva, Asva- ghosha ~‘of an early age; Vasubandhu, Aganga, Sangabhadra, Bhavaviveka in.thé middle ages; and Gina, Dharmap4la, Dharmakirti, Silabhadra, Simhakandra, Sthiramati*, Guvamati, Prag#agupta (not ‘Matipdla’), Guwaprabha, Ginaprabha (or ‘ Paramaprabha’) of late years % None of these great teacherswas lacking in any of those kinds of qualities (virtues) above mentioned, secular or sacred. The men free from covetous- ness, and practising self-content, lived matchless lives.